that do now obey be predestinate to be reiected but yf any do obey and so forth to be spoken by a verbe of the thyrde person and not by the seconde person For an abhominable and no pleasaūt matter is spoken and by thys speakynge the foreheades of the auditorye are as it were moste rygourously and moste hatefullye knocked one agaynst another whē any mā do saye to them vnto whōe he speaketh and yf any of you whiche do nowe obeye be predestinate to be reiecte the power to obeyshal be taken from you that you maye falle frō obedience What parte of the sentence is left out yf it should be spoken thus But yf ther be any that do nowe obey which neuer the les are not predestinate vnto hys kyngdome and glory they are but for a tyme neither shall they continue in the same obediēce vnto th ēde Is not nowe the same thynge spokē both more truely and also more comely that we maye not seame as it wee to wyshe vnto them so great an euell but to tell of other that which they hate that they may not thynke it to belōge vnto them whiche do hope and praye for better thynges That same phrase of speche whych they thynke ought to be vsed in predestinacion may be spokē in a maner by the same wordes also of goddes foreknowlege whyche vndoubtedly they cānot denye so that it maye be sayd And yf any of you that do nowe obey be foreknowen to be reiecte ye shal fal frō obedience For as thys is moste true euen so verely it is moste impudent moste vntymely moste vn comly not because it is false doctrine but because it is not holsomlye ministred vnto the disease of mās infirmitie I thinke also that that maner of speakynge whych we haue sayd ought to be vsed in the preachyng of predestinacion should not suffice hym that speaketh to the people except he should adde thys or some suche lyke thynge that he would saye You ought therfore to truste to obteyne also the selfe perseueraunce in obedience of the father of lyght from whome cōmeth downe euery good gyfte and euery parfyte gyft Iaco. 1. and to aske the same by dayly prayers in thys doynge to beleue that you are not straungers from the predestinaciō of his people because he doth graunt vnto you that you maye also thys do God forbyd that you should therfore despayre of your selues because you are cōmaunded to put your-trust in hym and not in youre selues For euery man is cursed that putteth hys trust in man Ieri 17. Psal 117 Psal 2. Tit. 1. again it is better to truste in the Lorde then to truste in man For they are all blessed that truste in hym And you holdyng faste thys hope serue the Lorde in feare and reioyse before hym wyth tremblyng For no man can be certeine of eternal life whych God that cānot lye hath promysed before theternall tymes vnto the sonnes of promyse before thys lyfe whyche is a tentacion vpon th earth shal be fynyshed but he vnto whome we do dayly saye leade vs not into tentacion shall make vs to perseuer in hymselfe vntyll th ende of thys lyfe Seynge that these and suche lyke are spokē whether it be to a fewe or to the hole multitude of the churche why are we afrayed to preache the predestinacion of saintes the true grace of God that is whych is not geuē after our merites accordyng as the holy scripture doth teach the same Is it to be feared that a mā should thē fall into desperacion whē he is taught to put his truste in God that he shoulde not dispaire yf he shoulde moste proudlye and moste vnhappely put hys truste in hymselfe and I would to god that such as haue dulle vnderstandynges are weake whyche either can not or at the leste wyse yet can not vnderstande the scriptures or their exposicions would either heare or not heare our disputacions in thys matter after suche a maner that they would rather diligently consyder theyr owne prayers whych the churche hath alwayes vsed frō her begynnyng and shall vse vnto the worldes ende The .xxiii. Chapter He proveth predestinacion and grace by the praiers of the church EOr the churche haue alwayes made mencion of this matter in her prayers whyche we are nowe compelled agaynst these newe heretikes not only to make rehersall of but also to defēde and maintaine manifestly yea and somtime she hath thought it good that it should be declared in sermons when she was not vexed with any aduersari For when did not the churche pray for infidels and for her ennemyes that they myght beleue Whē was ther euer any faythfull man that had an infidele to hys frend neighbour or wyfe and haue not desyred for them of the Lord suche a mynd as myght obey the christian fayth Who is it that do not alwaies pray vnto the Lorde that he maye continue in hym Or who at any tyme hearyng the priest callyng thus vpon the Lorde for the faythfull O Lorde graunt vnto them that they maye continue in thee vnto th end durste either by worde yea or by thought once reprehende hym for this prayer Howe could he say Amē except he vnderstode hys blissynge 1. Cor. 14. haue not rather with a beleuyng herte and confessynge mouthe made aunswere vnto this his blessyng sayng Amen Seyng that the faythfull in the selfe praier of the Lorde pray for nothyng els namelye when they saye thys Leade vs not into tentacion but that they maye continue in holy obedience As therfore in these prayers euen so also in thys fayth the churche dyd sprynge vp and dothe bothe growe and haue growen by the whyche fayth it is beleued that the grace of God is not geuen for the merites of thē that receiue it For neither would the churche praye that faythe myght be geuen to infideles except she beleued that God would turne mens willes vnto hymselfe bothe of suche as are turned from hym and also of such as are ennemyes vnto hym nor yet would she praye that she beyng not deceiued nor ouercome wyth the tentacions of the world myght continue in the fayth of Christ excepte that she beleued that the Lorde had our herte so in hys owne power that notwythstandyng we do not kepe godlynes but by our owne wyll yet neuertheles that we cānot kepe the same except he should worke in vs also the wyll For yf the churche askyng these thynges of hym should thynke that they were geuen her of her selfe the prayers that she vseth are not true prayers but made for a facion whych God forbyd that any of vs shulde saye For who can truly morne desyring to receyue of the Lorde that whyche he prayeth for yf he shulde thynke that he hath thys of hym selfe and not of hym namelye because we knowe not what to desyre as we ought Rom. 8. but the spirite hymself sayth thapostle maketh intercessiō for vs wyth gronynges whych
¶ Two bokes of the noble doctor and B. S. Augustine th one entiteled of the Predestinacion of saintes thother of perseueraunce vnto th ende whervnto are annexed the determinacions of two auncient generall Councelles confermyng the doctrine taught in these bokes by s Aug. all faythfully translated out of Laten into Englyshe by Iohn Scory the late B. of Chichester very necessary for al tymes but namely for oures wherin the Papistes Inabaptistes haue reuiued agayne the wycked opinions of the Pelagiās that extolled mās wyll merites agaynst the fre grace of Christe Yf ryghteousnes commeth by the lawe then Christ dyed in vayne Gala. 2. ¶ Reade fyrst and then iuge who haue preached the true catholyke doctrine of the Churche of Christ we or our aduersaries ¶ Vnto the Christean reader Iohn Scory the late B. of Chichester wysheth grace and peace frō God oure Father thorowe Iesu Christe our alone and onely mediator and Aduocate HE wrote not amysse whiche notynge thignorancie ingratitude and vanite of mās nature said that men cōmend prayse and wonder at thynges past and auncient they despyse and set nought by the thynges present whych they haue before their eyes and in their hādes they earnestly desyre and gredely couet thynges to come In the first we maye beholde mans ignorance because nothynge namely in religion and doctrine be it neuer so auncient is worthye any commendacion excepte the same be also grounded vpon truthe In the seconde we may consyder thingratitude of mā whych contemnynge goddes goodnes presently callyng all men to lyght lyfe and lybertie had rather abyde in darkenes death and bondage In the thyrde mans vanitie is bewrayed whych gapyng alwayes for newes is neuer cōtented nor satisfyed wyth the manyfest truthe obteyned and had The tyme of Christes cōuersacion in thys world wāted not these kyndes of men whych despysynge the present lyght of the worlde the foūtayne of lyfe truth Ioh. 8. whom they beheld wyth theyr eyes and handeled wyth theyr handes they commended and praysed the mooste auncient Moses with whome they knewe they sayd that God hadde talked wyth Ioh. 9. they made none ende of garnyshyng the monumentes and graues of the olde prophetes Mat. 23 and iuste men they bosted them selues to be the sonnes sede of olde father Abraham Ioh. 8. not for any loue or zeale they had to tholde fathers prophetes and their true worshippyng of God but onely for the hatered they bare to Christ and hys heauenly doctrine Wherfore God dyd after moste iustely accordyng to Christes threatnyng take away his kyngdome from them Mat. 21. and. 23. makynge theyr habitacion waste and desolate And bycause they loued not the truthe presently offered vnto them 2. Thes 3 be sene them streng delusion that they myght beleue lyes I came sayeth the sōne of God in my fathers name Ioh. 5. and ye receyued me not yf an other shall come in hys owne name hym wyll ye receyue Thus were the blynde vnthankfull and vayne Iues most iustely punyshed Whether our age be not ful of suche godles men I reporte me to thyne owne conscience gentle reader That God hathe in thys our age Ioel. 2. powred out aboūdant lye the manyfolde gyftes of hys holye spirite vpon the the chyldren of men to open our eyes that we myght be conuerted from darkenes to lyght and from the power of Satā vnto God Act. 20. that we myghte receyue the remission of sinnes and a felowshyp amonge them whych are sanctified thorowe fayth is more manyfest then the noone daye Neuerthelesse suche is the wylful ygnoraūce and vnthankfull vanite of mē that these present manyfolde and wonderfull gyftes of Goddes spirite beynge contemned and set at nought whyche we dayly se wyth our eyes hear wyth our eares and as it were grope wyth our handes they neuer cease cryenge fathers fathers the churche the churche to the intents onely to deface the cleare and open truthe reueled vnto their owne age They wolde make the worlde beleue that tholde auncient Ecclesiasticall wryters whose onely errores they adore and worship but the truthe whyche both they taught and we defende they either hyd and dissemble or els depraue and corrupt as they do the holy scriptures taught an other religion and an other waye of saluacion then was of late taught and by common consent and authoritie receyued in Englande in the dayes of the moste excellent and famous Henry the father and moste vertuouse and Godlye Edwarde the sonne the ryght myghtye and noble kynges lately of Englande whose moste worthy fames and memories tho some moste vngodly vnnaturally do continually endeuoure themselues by all maner of meanes to deface shall euermore cōtinue and be celebrate cōmended set out of all such as were their true and louyng subiectes They wolde I saye beare men in hande that in the dayes of these moste worthy kinges abhominable and new fangled doctrine was openly taught and a lyke religion receyued and vsed So vnthankfull they are vnto God for hys present benefites Neuertheles thou mayst euidētly perceyue deare brother by readyng of these bokes of S. Aug. whych I haue faythfully translated out of laten into Englysh wherunto I entend yf god wyl to adde an other entiteled of the spirit and letter what was thold doctrine of the catholyke churche touchynge our saluacion For teachynge and defendyng wherof chiefly accordyng to the truthe of the holy scriptures and the same auncient doctrine of the true catholyke church our aduersaries are not ashamed to saye that we the preachers that truely preached goddes holy worde in the dayes of thaffornamed moste noble kynges preached nothynge but newfangels and abhominable doctrine And therfore they thynke Ioh. 16. that they do God hye seruice to molest trouble vs in euery place to robbe and spoile vs of al maner of worldly lyuynges liberties and goodes to reuyle and slaunder vs to rayle and lye vpon vs openly euen in the pulpettes from the whych goddes holy worde ought onely to soude and be heard and not maliciouse slaūders and manyfest lyes These notwythstandynge they desyre to be coūted catholykes not onely vnlustly vsurpyng that name to them selues only but also vncharitably excludyng from the same al suche as be true catholykes in dede They haue many yeares iugled wyth the worlde vnder the tytle of the catholike church and notwythstandyng that by sondry meanes theyr leigerdemayne haue ben openly discouered wherby the moste parte of men perceyue well enowe theyr ypocrisie yet haue they nowe agayne put vpō theyr vnshamefast and horyshe face the vysar of the catholyke churche whiche S. Au. in these bokes do so pluck of that all men maye perceyue that in deprauyng the true catholyke dotrine of saluacion whyche we haue moste truely preached they shewe themselues to be the great hore that sytteth vpon many waters Apo. 17 the mother of horedome and abhominacions of the earth rather thē that catholike churche which is the
vile shauelyng Or els what thynge hathe goddes wrytten worde prohibite forbydden that was then cōmaūded to be done and practised I meane styl of the cōmon order for religiō Yf you can agayne saye any of these do in some particular matter and by goddes helpe you shal be answered But yf you can not truely deny but that Goddes voice and worde was so reuerently heard whē the churche of Englande was the true catholyke churche of Christ in reforming the cōmon order of religion that al thynges were approued and vsed except discipline that it cōmaūdeth and all thinges refrayned that it forbiddeth then muste I also conclude that the Church of England in the dayes of thaforenamed kinges was the true catholyke churche of Christ For the truthe sayeth he that is of God heareth goddes worde Ioh. 8. Ioh. 10. And agayne he sayeth my shepe heare my voice but the churche of Englande in the dayes of the sayde kynges dyd heare the worde of God and the voice of Christ Therfore the churche of Englande was then the true catholike Church of Christe Can you for shame you chyldren of the deuel and enemyes to all ryghtfulnes whych cease not to peruerte the strayght wayes of the Lorde Act. 13. denye any part of this argument Are you not dryuen for wante of the truthe to buylde agayne youre newe Babilon wyth shamefull lyes manyfest falshode and moste barbarous and cruel tyranny But paraduenture you wyll saye that in the dayes of kynge Edwarde we dyd not myngle water wyth the wyne in the Lordes Supper What then Dyd Christe in the instituciō of the same gyue either example or cōmaundement to mingle water wyth the wyne Dyd he not calle that whyche hys Apostles had dronke out of the cuppe math 26 mar 14. the frute of the vyne tree Is wyne alone the frute of the vynetre or wyne water mingled together But you saye that tholde wryters as S. Cipriane and other do make mencion of the myngled cuppe wyth wyne and water Dothe not the same Cipriane S. Aug. also with other teache more earnestly that infantes can not be saued wythout receyuyng theuchariste and for the same purpose allege Christes wordes excepte ye eate the fleshe of the sonne of man drynke hys blood ye haue no lyfe in you Therfore lykewyse as ye leauynge in thys pointe Joh. 6. dyuerse other both Cipriane Aug. and all the hole catholyke churche of theyr tyme do yet thynke that neuertheles you are Christes churche And so wolde I also iuge of you and accepte you yf you gaue not many horrible and manyfest occasiōs to be rather wor thely counted the synagoges of Satan euen so do we moste iustely and truly beleue that the churche of Englande in the dayes of the sayd kynges was Christes true catholyke churche notwythstandynge it dyd not accordyng to the lybertie of the same myngle water wyth wyne not mythstandynge it dyd not annoynte infantes and ministres of the worde wyth oyle or omitted any suche lyke tradicion or ceremonye altho the same were mēcioned in the olde wryters For asmuche as it dyd neither obserue nor cōmaūde any thynge that is forbydden nor yet omytte or forbydde any thynge that is cōmaunded by the wrytten worde of God whyche alone is sufficiēt to gouerne the same true catholyke churche of Christ in al matters of religion 2. tim 3 necessary for saluacion But I appeale vnto thyne owne conscience gentle reader whether our aduersaries go not beyōde this lawfull lybertie The lybertie of the churche whyche consysteth in the alteracion or cuttynge of of suche tradicions as be eyther superfluous or supersticious accordyng as diuersite of tymes shall requyre For they vsynge a moste licentious and leude lybertie disanull goddes cōmaūdemētes to maintaine their owne tradicions and inuencions For they bothe do themselues Mat. 15 and also compell other to do that which God forbyddeth forbyd the whyche God by hys written worde cōmaun deth The true doctrine of the gospel touchynge remission of synnes eleccion vocation and iustificacion thef do corcupte wyth the leuen of their owne doctrine as I doubte not but that thou wylt manyfestly perceyue by reading of these bokes of S. Aug. Our sauiour Christ by expresse wordes cōmaunded all hys to drynke of his holy cuppe mat 26. but they by expresse wordes forbyd all excepte their annointed shauelynges syngynge or sayeng theyr masse to drynke of the cuppe Saint Marke by the spirite forseynge thys theyr cursed sacrilege dothe testefye mar 14. that they al drāke of the cuppe Dare they yet trifle which these scriptures as they were wont to do and to saye that all that were with Christ at hys last supper were prestes and that therfore they all dranke of hys cuppe I wyll not cōtende about wordes so that they vnderstande by prestes ministers of the newe testament but I pray you dyd any of them synge or say masse at Christes Supper that they might therby be admitted to drynke of his holy cuppe For they teache that none may drynke of the Lordes cup but priestes doynge masse and therfore on maundaye thursdaye when they haue but one masse they vse in great churches to minister to theyr priestes and all but onely the one kynde of breade Further yf Christe as they saye dyd at his laste supper gyue the Sacramentes of hys body and bloode onely to prestes howe dare they gyue any parte of them to any laye man By what authorite do they then gyue the one parte to women For I suppose the they wyll not confesse that either laye men or women be prestes But I praye you what can you saye you cōmytters of sacrilege to S. Paule whyche wrytynge to the hole churche of the Corinthians 1. Cor. 10 11. cōmaunde as well the lordes Cuppe as the breade to be gyuē to al and not only to the ministers Are not you the selfe same whome Christ noted whē he sayd you breake the cōmaūdementes of God thorowe your owne tradicions math 15. Who gaue you lybertie to mumble in a straunge tonge vnto the people whiche is not onely agaynst the wryttē worde of God 1. Cor. 14 but also against common sence and reason The written worde sayeth that yf I praye wyth tonges my spirite or breath prayeth but my mynde is without frute The written worde sayeth yf thou blessest wyth the spirite that he whiche occupyeth the romthe of the vnlearned can not say Amen at the gyuyng of thankes seyng he vnderstādeth not what thou sayest The written worde sayeth that it were better in the congregacion to speake fyue wordes wyth the mynde to thinformacion of other then ten thousand wordes wyth the tonge The writtē worde cōmaundeth all thynges to be done to edefyeng But you cōpell your prestes to praye wyth the spirit or breath to gyue thākes in a straūge tonge to speake nothynge to thin formacion and edefyeng of other And the people you compell to saye Amen
fortunate sucesse of their Antechristean kyngdome whyche is compared vnto an horne that hadde a grymme vysage and a mouthe speakynge presumpruouse thynges sayeth Dan. 7. I behelde and the same horne made battayle agaynst the sayntes yea and got the victorye of them vntyll the tyme that the olde aged came c. And agayne he sayeth he shall speake wordes agaynst the hyest of all he shall destroye the sayntes of the moost hyest and thynke that he maye chaunge tymes and lawes Iohn also in hys reuelation comparynge theyr Antechristean kyngdome vnto a beast that rose out of the Sea sayeth Apo. 13. And all the worlde wondered at the beast and they worshipped the Dragon whiche gaue power vnto the beast and they worshipped the beast sayeng Who is lyke vnto the beast who is able to warre wyth hym And ther was geuē vnto hym a mouth that speaketh greate thynges and blasphemyes and power was geuen vnto hym to do 42. monethes And he opened hys mouthe vnto blasphemy agaynst God to blaspheme hys name and hys tabernacle them that dwel in heauen And it was geuen vnto hym to make war wyth the saintes and to ouercome them And power was gyuen hym ouer all kynredes tonges and nacions and all that dwell vpon th earth worshipped hym whose names are not wryttē in the boke of lyfe of the lambe whych was kylled from the begynnyng of the world yf any mā haue an eare let hym heare Wherfore as it behoued that Christ shulde be delyuered into the handes of the wycked that the scriptures myghte be fulfylled that tolde aforehande of the same Euen so it muste nedes be that their antechristean kyngdome shulde preuaile as it doth and that they shulde make warre and ouercome Goddes churche as touchyng all worldly victory that may be had agaynst theyr bodyes and temporal lyues bothe that these scriptures suche lyke maye be fulfylled And also that we whyche vnthankfullye abused the moste gracious tyme of Goddes mercyful visitacion which haue not obeyed the voyce of the Lorde our God Dani. 9 to walcke in hys lawes whiche he layde before vs by hys seruauntes hys prophetes that faythfullye playnlye and earnestlye spake vnto our kynge hys coūcellers nobilitie and to all the people of the lande that they shulde conforme theyr lyues vnto the moste holy doctrine whych they dayly herde wyth their owne eares and redde wyth their eyes the we I saye whiche receyued the grace of the Gospel in vayne 1. Cor. 6. and made it a cloke of our wantō lustes gredy couetousnes 1. Pet. 2. vnsaciable ambicion myght be called thorowe thys affliccion vnto repentaunce For as the author of the seconde boke of the Machabees sayeth we haue thys grace more then other people that God doth not suffer vs longe to synne vnpunyshed lyke other nacions 2. mac 6. that when the daye of iugement cōmeth he maye punyshe them in the fulnes of theyr synnes c. Yf we synne he correcteth but he neuer wythdraweth his mercy frō vs and tho he punysheth wyth aduersitie yet dothe he neuer forsake hys people Therfore lykewyse as the luckey successe of the ydolatrose and wicked Moabites Cananites Philisteans Madianites Ammonites Ammorites Sidoniās Amelikites Philisteans Egiptiās Assirians Babilonians and other whyche they had agaynst Goddes people the chyldren of Israel dothe not proue that the false and supersticious religions of these abhominable ydolatrers wer gods true worshipping or that they were Goddes true churche euen so the luckey successe wherof oure aduersaries in their barbarous and cruel interprises do so muche bragge do neither proue theyr supersticious worshippinges to be true religion nor their moste bestly Sodome to be Christes true catholyke churche Yf thou be desyrous further to knowe Goddes wonderfull iugementes in prospering thongodly in thys worlde reade the .12 of Hieremye the .1 of Abacuc the .21 of Iob the .36 and the .72 psalmes And yf thou be in lykemaner willynge to knowe what afflictions and troubles tholde and propheticall churche suffred in thys lyfe reade the latter ende of the .ii. to the Hebrues But as for the Church of Christ she ought alwayes to prepare her selfe after then sample of her heade captaine Christ to denye her selfe and to take vp her crosse Mat. 16 and so to folowe hym into hys kyngdome Into the whyche she muste enter by sufferyng many troubles For thys is a true sayeng Actū 14. sayeth S. Paule yf we be dead with Christe we also shal liue wyth him 2. tim 2. yf we be pacient we shal also reigne wyth hym yf we denye hym he shall also denye vs. And agayne he sayeth all that wyl lyue godly in Christ Iesu muste suffer persecution 2. tim 3 Thys is therfore the very and true badge of Christes Churche Act. 5. Rom. 5. 2. Cor. 11. and. 12. wherof Peter thapostles reioysed wherof Paule dyd glory wherof we are at this present no more ashamed then we are of Christ crucifyed For because we do not suffer theyr raylynge lyes wrongfully enprisonments malicious pursutes euen vntyll banyshement from our natiue coūtrey barbarous and cruell robbynges and spoylynges of lādes houses lyuynges lyberties goodes we do not I saye suffer these moste bocherlye persecucions because we maye be truelye charged to be murtherers 1. pet 4. theues horemongers sodomites ydolaters or busye bodies in other mens matters but only because we are christeās glorieng onely in the Lorde Christ and in hys moste holy and precious death whyche we beleue alone wythout mans merites 1. Ioh. 2 or satisfactory Masses or other lyke inuencions what so euer to be oure redemption and satisfaction the Lorde Christ to be our onely omnisufficient redemer and mediator 1. timo 2. by whome and wyth whome vnto the Father and holy Gooste be all honor dominion and rule c. Anno. 1555. 10. Calen. Martij To the Reader LEt no man be troubled that S. Augustine maketh no mencion of thys worke that foloweth in his Retractacions He had his bokes of retractaciōs in hande / whē he wrote these as he himselfe doth witnesse in the secōde boke of thys matter The fyrst boke of the Predestinacion of saintes made by S Aurelius Augustine bishop of Hippone and translated into Englyshe by Iohn Scory the late bishop of Chichester Cap. i. VVe knowe that the Apostle haue sayd in his Epistle to the Philippians Philip. 3. It greueth me not to write one thinge to you For to you it is a sure thynge Notwithstandyng the same wrytinge to the Galathians when he sawe that he had sufficiently wrought that thynge amonge them which he perceyued to be necessary for them by the ministery of his doctrine he sayd Frō hence forth let no mā put me to busines or as it is red in many bokes let no mā trouble me Gala. 6. But I altho I do confesse that I am greued that ther is no place geuen to so many
death yf the sinnes to come be punished which were neuer committed Neuertheles he sayeth very plentifully and excellently that daungers to synne wante not in this lyfe that after this lyfe ther remayne none Where as he doth also allege this testimonye out of the boke of wysedōe he was takē a waye Sap. 4. that malice shoulde not chaūge his vnderstandyng The which in lyke maner beynge alleged of me you sayd that these brethren haue reiected as that which was not taken out of a Canonicall boke as tho besyde the wytnesse of thys boke the thynge it selfe whiche we would teache by it were not many fest For what Christiā dare denye that the iuste man yf he be preuented wyth death Sap. 4. Popyshe purgatory pyck purse dare deny thys shal be in refreshyng whyche doctrine yf any man shall teache what man hauynge a sounde fayth wyll thynke that he should be resysted In lyke maner yf he shall teache that yf the iuste man shall departe from his ryghtfulnes wherin he hath lōge lyued and shall dye in that vngodlynes wherin he hath liued speake not of an hole yere but only one daye shall go from hence into paynes dewe vnto the wicked and that his formare ryghtfulnes past shal nothynge profyt hym what faythful man wyll agaynesaye thys open truth Furthermore yf it be demāded of vs whether yf he had dyed when he was a iuste mā he should haue founde paynes or reste shall we doubt to answer that he should haue founde reste Thys is all the matter wherfore it was sayd of whome soeuer it was sayd he was taken awaye that malyce shoulde not chaunge hys vnderstandyng For it was spoken of the daūgers of thys lyfe not of the foreknowlege of God whyche knewe aforehande that whyche was to come not that which was not to cōe that is to saye that he would preuente hym with vntymely death that he myght be taken frō the vncerteintie of tentaciōs not that he should synne whych should not abyde in tentacion For of thys lyfe it is red thus in the boke of Iob Iob. 7. is not mans lyfe vpon earth a tentacion But why it is graunted to some to be taken awaye from the peryls of this lyfe whyles they are ryghtful but other beyng iuste are kept in the same daungers by a longer lyfe vntyil they fall from ryghtfulnes Vn sea cheable iugementes but yet iust who knoweth the mynde of the Lorde And yet herby we maye vnderstāde that those iuste men whiche do lyue godly vntyll their olde age and the last daye of thys lyfe ought to glory in the Lord and not in theyr owne merites For he that hath thorowe the shortnes of lyfe taken away the iust man that malice shoulde not chaunge his vnder stādyng doth also in the lōgestlyfe kepe the iuste that malice may not chaunge hys vnderstandyng But why he hath holdē in thys lyfe the iuste that wyll fall awaye whome before he dyd fall he myght haue taken awaye hys iugementes are certeinely moste iuste but yet vnsercheable Seyng that these thynges are true the sentence takē out of the boke of wysedom ought not to haue ben reiected whyche haue ben so muche estemed in the churche of Christ that it haue ben many yeres redde in the place where the readers of lessons do vse to red to the church of Christ haue ben also herde as Goddes worde of all christians euen from the byshoppes vntyl the poorest laye faythful men The scriptures wer redde in the vulgare tonge to the poeple according to s Paulus doctrine 1. Corinti 14. the penitētes and the yonge scolers called Cathecuumini But yf by the testimony of the interpretores of holy scriptures which wer before our dayes I would defende thys doctrine which nowe we are cōmpelled to defende agaynst the newe error of the Pelagians more diligently and more aboūdauntly thē we were wonte that is to say that the grace of God is not geuen after our merites and that it is fre lye geuen to whomsoeuer it is geuen because it lyeth not in mans wyll or runnyng but in the mercy of God but yet to whome so euer it is not geuē by iuste iudgemēt it is not geuen forbecause ther is no vnryghtfulnes wyth God Yf I would I saye defende thys doctrine Men are bent rather to credite doctors then goddes worde by the catholyke interpretures of the holye scriptures that were before our dayes the brethrē for whome nowe we take thys labour would geue place For so you haue sygnifyed by your letters But what nede is it that we shuld serche out theyr workes whych be fore thys heresye dyd sprynge vp had no nede to occupie themselues in aunswerynge to thys hard questiō which out of doute they would haue done yf they had ben by suche heretikes compelled thervnto Whi man of thold doctores speke litle of grace Whervpon it happened that they dyd but briefly and by the waye declare in certain places of their wrytynges what they thoughte of the grace of God but theyr chiefe exercyse was in other matters whych they dysputed agaynst the enemyes of Christes churche notwythstandyng in theyr exhortacions vnto all vertues wherby men serue the lyuynge and true God to attayne eternal lyfe true blessednes and in their assembles or prayers it dyd plainlye appeare of what strength goddes grace was For the thynges that he hath commaunded to be done should not be desyred of God except the doyng of them were his gyft But they that would be enstructed by the testimonies of Ecclesiasticall wrytters or doctours muste preferre thys boke of wysedom wherin it is red Goddes wordepre ferred aboue all doctores he was taken awaye that malice should not chaunge his vnderstandynge before al doctours Forbycause the-noble doctours that wer euen nexte vnto thapostles dayes dyd also preferre it before themselues whych when they dyd aledge it for a wytnes did beleue that thei dyd allege nothyng but the wytnes of God And surely it is manyfest that the moste blessed Cipriane to commende the benefyte of a swyft death dyd dispute that they were delyuered from the daungers of thys lyfe whych do ende thys lyfe wherin men may synne In the same boke amonge other thynges he sayeth Why seyng that thou shalt be wyth Christ and beyng certeine of the Lordes promyse that thou arte called vnto Christe doest not embrace thys reioyce that thou shalt be deliuered from the deuel And in an other place he sayeth Chyldren by death auoyde the daūger of slippery youth In lyke maner he sayth in an other place why do we not make haste and runne that we maye se our countre that we maye salute our parentes A great nombre of our dere beloued parentes brethren and chyldren do tary ther for vs. A'great multytude beyng now sure of theyr own saftie yet careful for oure health desyre our company Wyth these suche lyke sentences in the moste cleare
lyght of the catholyke fayth thys doctour dothe manyfestly testefye that the daungers and tentaciōs of sinning are to be feared vntyl the puttyng of of thys body after the whych no man shal suffer any suche thynges But and yf he dyd not thys wytnesse whē would any christiā doubt of thys matter How then to a man that is fallen and in the same falle myserably endynge thys lyfe and goynge vnto paynes dewe to suche how I say should it not haue ben exceding profytable for hym yf he had ben takē out of the place of tentaciō by death before he had fallen And thus yf we set asyde rashe contencion thys question touchyng hym that was taken awaye that malyce should not chaunge hys vnderstandyng is fully aunswered Neither ought therfore the boke of wysedome to haue suffered thys iniury whyche haue so many yeres ben redde in the churche of Christe wherin this sentence is also redde because it is agaynst them whych are deceyued in thextollyng of mans merites Who be the ennemys of grace ennemyes agaynst the moste manyfest grace of God whych do appeare chiefly in yonge infantes amonge whome for as muche as some departe thys lyfe beyng baptised and other without baptisme is euidently declared mercy iudgement but mercy that is frely gouen and iudgement that is dewe For yf men should not be iudged accordynge to the workes of theyr lyfe whych they had before deathe but accordynge to suche as they should haue had yf they had lyued longer he had receiued no benefyt whych was taken awaye that malyce should not chaunge hys vnderstandyng it should nothynge haue profyted them whych dye in theyr synne yf they had dyed before whiche no christian shall dare afferme The catholike faith is contrary to the pelagians errors Wherfore oure brethren whyche wyth vs in the defence of the catholyke fayth do impugne the pernicious error of the Pelagians ought not so muche to fauour this opinion of the Pelagians wherby they thynke the grace of God to be geuen accordyng to our merites insomuche that they go aboute to destroye thys true auncient and christian sentence he was takē away that malice should not chaunge his vnderstandynge because they can not abyde the hearyng of it and to afferme that opinion whyche we thought no man would haue beleued no nor yet haue dreamed that is that euery dead mā should be iuged accordyng to suche workes as he should haue done if he had liued longer in the bodye Thus it appeareth that that whyche we afferme that the grace of God is not geuen accordyng to our merites is inuincible insomuche that wytty men ropugning against thys veritie wer compelled to afferme that the Pelagians errors ought to be banyshed from the eares and thoughtes of all men The .xv. Chapter Christ ys a cleare light af predestination THe saueour himselfe the mediatour betwene god and men the mā Christ Iesus is also a moste cleare lyght of predestinacion grace and that he myght so be by what merites of his goyng before eyther of workes or of fayth dyd the nature of man that was in hym purchase thys Let it be declared I praye you whereby that man deserued to be assumpte of the worde coeternal to the father in the vnitie of persone the he might be the only begottē sonne of God Dyd there any maner of goodnes of hys go before What dyd he aforhande what beleued he what axed he that he myght attayne to this vnspeakable dignitie begā not the selfe mā whych was made and assumpte of the worde to be the only sonne of God euen from the tyme that he began to be man Dyd not that woman full of grace conceiue the only sonne of God Was not the only sonne of God borne of the holy goost and the virgine Mary not by the luste of the fleshe but by the singular gyft of God was it to be feared lest that man should syn thorough fre choise whē he should come to the yeres of discrecion Or had he not therfore frewyll that somuche the more that he could not serue synne For all these most wōderful gyftes and other yf ther be any more that maye be counted moste iustely and peculiarly hys mans nature that is our nature receyued in hym after a syngular maner wythout any merytes of hys goynge before Let man here dispute with God yf he dare say why haue not I also the lyke and yf he shal thus be answered O mā what arte thou that disputest with God and wyll not so be satisfyed but wyl augment his impudency and saye why do I heare O man what art thou Rom. 9. Seyng I am that I heare that is to saye a man and so is he also of whome I speake but why am not I also that that he is For thorough grace cam he to this excelient dignitie why is grace dyuerse where as nature is one Surely ther is no acceptiō of persons wyth God Acto 10. What I say not a christian but what madde man would speake these wordes In our heade then maye appeare vnto vs the selfe fountaine of grace from whence it doth spreade it selfe into all hys membres accordynge to the measure of euery one Ephe. 4. By the same grace is euery mā from the begynnyng of hys fayth made a christiā by the whych that man from hys begynning was made Christ of the same spirite is man also borne agayne wherof thys man was fyrst borne thorowe the same spirite there is wrought in vs remissiō of synnes by the whyche it was wrought in hym that he should haue no sinne God knewe aforehande that he would do these thynges wythout al doubt The selfe same is therfore the predestinacion of sayntes whiche dyd moste euidently appeare in the moste holy whych who can denye that do ryghtlye vnderstande the wordes of truthe For we haue learned that the Lord of glory him selfe inasmuche as mā was made the sonne of God was predestinate The doctor of the Centyls do crye in the begynnyng of hys Epistles Rom. 1. Paule the seruaunt of Iesu Christ called an Apostle put a part for the Gospel of Godwhych he promysed by his prophetes in his holy Scriptures of his sonne which was made vnto hym of the sede of Dauid after the fleshe whych was predestinate the sonne of God in power by the spirite of sanctification of the resurrection of the dead Iesus was therfore predestinate that he whych after the fleshe should be the sonne of Dauid myght be neuertheles in power the sonne of God by the spirite of sanctification because he was borne of the holy goost and of the virgine Mary The selfe same is that syngular takynge of mās nature vnspekeably wrought of God the worde that the sonne of God and the sōne of mā together and the sonne of mā for mās sake that is taken and the sonne of god for the only begottē sake that dothe take should truly and properly be called
and dayly teares of my mother that I shoulde not peryshe wheras I dyd certeinlye preache that God by hys grace do conuerte mens willes not such only as are turned from the ryght fayth but suche also as are aduersaries vnto the same Furthermore howe I prayed vnto God For perseueraunce that goeth forwardes ye bothe knowe can also declare when you lyste Who therfore I wyl not saye dare denye but dare once doubte that God knewe not a forehande that he would gyue all his gyftes whych I either desired or praysed in the same worke and that he could neuer be ignoraunt to whome he would gyue them Thys is the manifest and certeine predestinacion of saintes whyche necessitie after compelled vs to defende more diligently and painful lye when we dyd nowe dispute agaynst the Pelagians For we haue learned that euery heresye haue brought into the churche their proper doubtes The catholike doctorce confuted heretikes wht God desiwode against the whych the holy scripture myght be the more deligently defended then yf no suche necessitie had compelled For what is that that hath enforced the places of the scriptures where by predestinacion is commēded to be defended more largely and manyfestly by thys oure trauail but because the Pelagians saye that the grace of God is gyuen accordynge to our merites whyche what els is it but a manyfest and vtter denyeng of grace The .xxi. Chapter THat thys therfore opinion whyche displeaseth God myght be destroyed whyche is ennemye to the free benefytes of God wherby we are deliuered we haue defended by the holy scriptures out of the whych we haue now alleged many places that as well the gegynnyng of faith as also perseuerance in the same vnto th end are the gyftes of God For yf we do say that the begynnyng of fayth is of our selues that by it we maye deserue to receyue other gyftes of God the Pelagians do conclude that the grace of God is geuen accordyng to our merites The whiche the catholyke faith hath so muche abhorred that Pelagius fearynge to be condemned dyd hymselfe cōdemne it In lyke maner yf we saye that we haue oure perseueraunce not of the LORDE but of our selues they wyl answer that we haue aswel the beginnyng of fayth of our selues as th end reasonyng thus that we haue muche more of our selues that beginning of fayth yf we haue of oure selues the continuaunce in the same vnto th ende Forasmuche as to performe is more then to begynne and so in lyke maner they cōclude that the grace of God is gyuen according to our merites But yf bothe be the gyftes of God and that god knewe aforehande that he woulde gyue these his gyftes whych who can denye then ought predestinacion to be preached that the true grace of God that is whych is not geuen accordinge to oure merites maye be defended wyth an inuincible fortresse And I verely do suppose that in that boke whose tytle is of correccion and grace whych could not satisfye all our frendes that I haue so playnly declared that perseuerance also vnto th end is the gyft of God as I dyd either in no place or almoste no where before write the same so expressely and so manyfestly yf my memory do not faile me But I dyd not so speake these as tho no man before me had spoken the same For blessed Cipriane dyd so expounde oure peticions in the Lordes prayer as we haue before declared that in the selfe fyrit peticion he taught vs to aske perseueraunce affermynge that we prayde for thys when we sayd thy name be sanctifyed that forasmuche as we were alreadye sanctifyed by baptisme we myght continue in that wherein we had be gonne Neuertheles let these brethren consyder vnto whom for the good wyll they beare me I oughte not to be vnthākfull whych do professe as ye wryre that they do embrace all my doctrines excepte this that is nowe come into question let them I saye consydre whether in the latter part of my fyrst boke of the two bokes whych in the begynnynge of my byshopryche I wrote vnto Simplicianus byshop of Millane before the Pelagians heresie dyd appeare ther were left any thynge that myght cause this to be called in to doubte the grace of God is not geuen accordyng to oure merites whether I dyd not there sufficiētly proue the the begynnyng also of fayth was the gyft of God and whether vpon those thinges that are there spoken it dothe not consequently folowe altho the same be not expressed that also perseueraunce vnto th ende is gyuen of none but of hym whyche hathe predestinated vs vnto hys owne kyngdome and glory Furthermore dyd I not publyshe many yeres agone the selfe epistle which I had nowe wrytten against the Pelagians vnto the holy Paulinus byshop of Nola against the whych epistle they haue nowe begonne to barke Let thē also loke vpon that epistle whych I wrote vnto Sixtus priest of the churche of Rome when we stroue against the Pelagians in a sharpe bickerynge and they shall fynde it lyke vnto that whych was wrote vnto Paulinus Let them therfore call to remembraūce that these were now many yeres agon spoken and wryttē against the Pelagians heresye whyche that is wonderful do nowe displease thē Neuertheles I would haue no mā so to embrase al mine that he shuld folowe me in any thynge but in suche wherin he shal perceyue that I do not erre Howe farre S. Aug. wold be folowed For therfore do I nowe make bokes wher in I haue taken in hande to retracte my workes that I maye declare that I haue not folowed myne owne selfe in all pointes but I suppose that I haue thorowe goddes mercy wrytyng as one that goeth forwardes altho I was not perfecte in the begynning Folowe then sample of S. Aug. but beware ye folowe not lottes wiffe nor demes that loued this present worlde For I do speake more arrogātly then truly yf I should yet saye that I were nowe in this age come to perfectiō in writyng with out any maner of error But ther is great difference how farre and in what matters a mā dothe erre and howe easely a man dothe either reforme or howe stobernly he laboureth to defende his error For the is a good hope to be conceyued of the man whōe the last day of this lyfe shal fynd thus goyng forwardes that the thynges whych he wanted in hys trauaillinge may be geuen hym and that he may be iuged rather worthy to be made perfyt thē to be punyshed Whefore yf I wyll not be vnthanckfull vnto men whych dyd therfore loue me because they had receiued some profyte of my labours before they loued me howe muche more shoulde I not be vnthanckfull vnto God whome we should not haue loued excepte he had fyrst loued vs had made vs hys louers for charitie cōmeth from him as they sayd whōe he made not only his great louers but also his chiefe preachers For what is more
ascribed al vnto God lest paraduenture any mā myght glory or be extolled Wherfore the only maister and Lorde when he had said the wordes which I afore rehersed thys is the worke of God to beleue in hym whome he sente in the same his sermon he sayeth a lytle after I haue sayd vnto you that you haue sene me and not beleued al that the father geueth me shall come vnto me The .viii. Chapter VVhat meaneth thys that he sayeth he shall come vnto me but only that he shall beleue in me but that thys may be brought to passe it is the gyfte of the father In lykemaner a lytle after he sayeth murmure not amonge youre selues no man can come to me except the father which sent me drawe hym I shal rayse hym vp in the last daye It is written in the prophetes and they shal be all taught of God Euery one that hath herde of the father learned cōmeth vnto me What me aneth this euery one that hath herd of the father and learned commeth vnto me but only the ther is none which do heare learne of the father but that he cōmeth vnto me For yf euery one that haue herde of the father and learned cōmeth out of doubt euery one then which cōmeth not haue not herde of the father nor learned for yf he hadde herde and learned he should haue come For ther is not one that haue herde and learned that cōmeth not but euery one as the truthe sayeth which haue herde of the father and learned The subril worldly wyse dome wil not be a scolar in this scole cōmeth This scole wherin the father is herde and do teache to come to the sonne is farre aboue the vnderstandyng of the fleshe In this scole is the sonne hymselfe for he is the very worde of hym by whom the father do thus teache neither dothe he worke this in the ear of the fleshe but in the ear of the herte Ther is also together the spirite of the father the sonne for he dothe also teache together with the father and the sonne For we haue learned that the workes of the Trinitie are inseperable And thys is verely the holye Goost of whome thapostle speaketh but we hauyng sayeth he the same spirit of fayth 2. Corin. 4. But therfore chieflye is this attribute vnto the father because that the only begotten is begotten of hym and of him doth procede the holye Ghoste of whome to dispute more exquisytly woulde be very lōgerand further I do suppose that our labour of the Trinite which is God that is cōprehended in xv bokes is come into your hādes This scole I saye wherin god is herde and doth teache is farre aboue the reache of the wysedome of the fleshe We perceyue that many come to the sonne because we perceyue that many beleue in Christ but where howe they haue herde this of the father and learned The grace of thelccre is secret wherof hard hertes at not partalers ▪ we perceyue not For thys grace is verye secrete but that it is grace who douteth This grace therfore that is thorowe Goddes gyfte powred priuely into mens hertes is not receyued of any harde herte For to that ende is it geuen that the hardnes of herte myght fyrst be taken awaye Therfore when the father is herd within and teacheth to cōe to the sonne he taketh away the stony herte Ezech. 11. and. 36. and geueth a fleshy herte accordynge as he promysed by the preachyng of the Prophet For after thys maner dothe he make the sonnes of promyse and the vessels of mercy whych he hath prepared vnto glory Wherfore the doth not he teache al that they maye come to Christ Al are not taught to cōe to Christ but because that of mercye he teacheth all whom he teacheth but whome he teacheth not of iudgemēt he teacheth not For he hath mercy vpon whome he wyl whō he wyll he doth harden but he hath merci geuing that is good he doth harden recompensyng that is deserued Or els paradueture accordyng as some men thynke the distinction to be made these may also be the wordes of hym vnto who thapostle sayeth Rom. 9. Thou sayst then vnto me So that we maye vnderstande that the aduersary had said therfore he hath mercy on whome he wyl and whome he wyl he doth harden and so forth that is why dothe he yet blame vs For who tan resyst his wyl Dyd thapostell answere this aduersarye thus O man it is false that thou hast said no forsoth But he answered O man what arte thou that disputest with God shall the worke saye to the workeman why haste thou made me on this fashion hath not the potter power ouer the claye to make euen of the same lompe and so forth as ye knowe very wel And yet notwithstādyng after a certein maner the father do teache all to rōe to his sonne For it is not written in vayne in the prophetes and they shall al be taught of God the which testimony as sone as Christ had first recyted he added by and by euery one that haue herd of the father and learned commeth vnto me As we therfore speake trulye when we speake of any one scolemaister which is only in the cytie this scolemaister teacheth all in this cytie not because al do learne but because none that learne there any letters lerne of any other but onlye of him euen so we say truly God do teache al to come to Christ not bycause al do come but because no man do come any other waye But why he doth not teache al the Apostle hathe opened so muche as he thought mete to be opened because sayeth he God willynge to shewe his wrath and to make hys power knowen Rom. 9. suffred with longe pacience the vessels of wrath ordeyned to damnacion that he myght declare the ryches of his glorye on the vessels of mercy whiche he had prepared vnto glory Hereof it commeth that the worde of the crosse is folyshnes to them that peryshe 1. Corin. 1. but to them that are saued it is the power of God All these do God teach to come to Christ Whyche al are those that god wyll haue saued 1. 11. 2 al these wyl God haue saued and come to the knowlege of the truthe For and yf he would teache them to come vnto Christ which esteme the worde of the Crosse as folyshnes without al doubt they also should come For he neither deceyueth nor is deceyued that fayth euery one that hath herde of the father and learned Ioh. 6. cōmeth vnto me God forbid therfore that any mā should not come whiche hath herde and learned of the father Wherfore saye they dothe not he teache al yf we shal saye be cause they whome he teache not wyll not learne we shal be answered what meaneth that then Psal 84. The lord maketh of vnwillīg willyng Math. 5. that is sayd vnto hym
Lorde thou ronuertinge vs shalte quicken vs or els yf the Lorde do not make of the vnwillyng willynge why do the churche accordyng to the commaūdement of the Lorde praye for her persecutours For so also S. Cipziane would haue this that we saye thy wyl be done in earth as it is in heauen to be vnderstande that is Math. 6. as in them which do nowe beleue and are as it were heuen euen so also in them which do not beleue and are therfore yet earth What then do we for them that wyll not beleue but only that God shoulde worke in them also a wil to beleue As touchyng the Iewes the Apostle verely sayeth Rom. 01. The good wyll of my herte praier to God for them is that they myght be saued He prayeth for them that beleue not what els but that they may beleue For otherwyse they do not attaine saluation Yf thē the fayth of them that do praye do preuent goddes grace do therfore the fayth of them that are prayed for that they maye beleue preuent the grace of God For this prayer is made for them that fayth may be geuē vnto them that beleue not that is to saye that haue no fayth Why somebeleue the preachyng of the gospel sōe not Math. 13 Acto 13. Ioh. 6. When the Gospell is then preached some beleue and some beleue not but they that beleue whē the preacher maketh out wardly a soūde do inwardly heare are taught of the father but they that beleue not they hear outwardly but inwardly they neither hear nor learne that is vnto the one sorte it is geuen that they may beleue but vnto the other it is not geuen because no man sayeth Christ commeth vnto me excepte the father which sent me drawe hym the whiche after is more euydetly spoken For a lytle after when he had spoken of the eatyng of his fleshe and drinckyng of his blodde and certaine also of his disciples had said thys is an harde sayeng who can heare hym Iesus knowyng wyth himself that his disciples dyd murmure for this he sayd vnto them do this offende vnto you and a lytle after Ioh. 6. The wordes sayth he that I haue spoken vnto you are spirite and life but ther be certeine of you that beleue not And by and hy theuangelist sayd Iesus knewe from the begynnyng who should beleue and who shoulde betraye him and sayd Therfore I sayd vnto you that no man can come vnto me except it were geueu hym of my father Therfore to be drawen of the father to Christ and so to hear and learne of the father that we maye come to Christ is nothyng els but to receyue a gyft of the father What is to be drawen of the father Iob. 6. wherby we maye beleue in Christ For he that sayd no man commeth vnto me except it were geuen hym of my father dyd not preferre them that heare the Gospel from them that heareth it not but dyd preferre the beleuers from them that bebeleue not The .ix. Chapter FAyth therfore is the gyfte of God aswell when it is begonne as whē it is perfecte And that this gyft is geuē to some and to other some is not geuen no man may in any wyse doubt which wil not striue against the moste manifest holy scriptures Striuers against the moste manyfest scriptures But why this faythe is not geuen to all ought not to trouble any faythful man which beleueth that al thorough one man at brought vnder condēpnacion and that moste iustly without al doubt so that God should not be reprehēded iustly altho he delyuered none from the same By the whych it is manyf est that great is the grace that many are delyuered and in them that are not delyuered they do acknowlege what should haue ben dewe to themselues Iere. 9. Our owne merites are dānable that they which glorye should not glorye in their owne merites whiche they perceyue to be lyke vnto the merites of them that are damned but should glory in the Lorde But why he dothe rather delyuer one thē another his iudgementes are vnsercheable his wayes past findinge out Rom. 11. For in this point also it were better for vs eyther to heare of other or to saye our selues O man what arte thou that disputest wyth God Rom. 9. then to take vpon vs as thoo we knewe the matter to discusse that which he would haue secrete which neuerthelesse coulde not wil any thynge that is vnryghtfull But as touchyng that which ye cal to remembraunce that I sayd in a certaine worke of myne againste Porphirius hauyng this tytle of the tyme of the Christian fayth I dyd so speake that I omitted thys more diligent and exacte disputacion of grace not without significatiō that I would not in that place declare it ani further which might be done eyther at some other tyme or els by some other bodye For amonge other wordes I sayd thus answeryng to the question purposed why Christe dyd come after so many ages Therfore sayd I seyng they dyd not obiecte againste Christ that al folowed not his doctrine for they themselues do also perceyue that that can not be iustlye obiected either agaynst the wysedome of the philosophers or against the worshipping of their goddes what other thyng wyl they answere but that the depenes of goddes wysedome and knowledge are vnsercheable where as paraduenture some other councel of God lyeth very priuely hyd and yet to answere thus is wythout any preiudice peraduenture of other causes also that maye be searched out by wysemen But let vs in discussyng of thys question because of shortnes make them only this answer that Christ would then appeare vnto men and haue his doctrine to be preached amonge them Why Christ came no soner when he knewe and where he knewe wer suche as would beleue in him For at those tymes and in those places where hys Gospell is not yet preached he knew aforehāde that they would al be so affected in the preachyng therof as althoo not all yet verye many were in his corporall presence whych would not beleue in him Ioh. 11. and. 12. no not when he had raysed the deade agayne to lyfe As we also perceyue at this daye that many wyll not yet beleue notwithstandyng that the prophecies of the prophetes of hym are fulfylled so manyfestly Resisters of truth but they had rather thorowe mans subtiltye resyste then to geue place to so cleare to so manyfest and to so great authoritie of God so excellentlye publyshed and spred abrode As longe as mās vnderstandynge is base and weke it can not assent to goddes truthe Bere is an answere vnto them that aste why the gospel before our dayes was so longe hydde What wonder is it then seynge Christ knewe the world in the former ages to be so full of infideles that he would neither appeare nor preache vnto them whom he knew aforehande would